Experiences are both attainments and
obstacles: From the perspective of the typical in-the-world mind, all
of these subtle experiences of Yoga coming from Samyama appear to be attainments, powers, or psychic
abilities to be pursued. From the perspective of samadhi and
Self-realization, these subtle experiences of Yoga are considered to be obstacles
(1.4), except in the sense that they
reflect steps along the way.

Neither pursue nor recoil: The
yogi neither pursues these powers for their own sake, nor recoils from
them out of a misapplied spirit of renunciation. As with all of the
experiences of life, the yogi seeks neither attraction, nor aversion (1.5-1.11,
2.3). In this way, the path of
non-attachment is followed to ever subtler levels, and this non-attachment
is one of the two foundation principles of Yoga (1.12-1.16).
Through discrimination (2.26-2.29), the
path to the center of consciousness becomes clearer and clearer. This
includes non-attachment even to supremacy over creation of all forms and
states of existence, as well as higher knowledge (3.51).

Internal comes to be seen as external:
To say that the subtle experiences are obstacles is not merely a matter of
their being negative in some way. Rather, as glimpses of deeper meditation
come, these experiences come to be seen as external in relation to
the true Self being sought. This foundation principle of the internal
coming to be seen as external was described as a foundation principle in
sutras 3.7-3.8. As this realization
comes with object after object of subtler exploration, ever deeper degrees
of non-attachment (vairagya, 1.15)
come, ultimately leading to the realization of the true Self (1.3)
through discrimination (2.26-2.29).

3.38
These experiences resulting from samyama are obstacles to samadhi, but
appear to be attainments or powers to the outgoing or worldly mind.
(te samadhau upasargah vyutthane siddhayah)
[Note: In some renditions this is
sutra 3.36 or 3.37]

te = these
(attainments)

samadhi = meditation
in its higher state, deep absorption of meditation, the state of
perfected concentration

The nature of obstacles: The
entire process of Yoga is one of removing obstacles (1.2,
4.3), so that the true Self, which
is there all along, can be revealed (1.3).
However, the allurements of the external world pale by comparison to the
allurements of the subtle world, where these so-called attainments,
powers, and psychic abilities abound. On the inner journey it is therefore
imperative to increasingly, gently, systematically cultivate the levels of
non-attachment or vairagya (1.12-1.16),
all the way up to supreme non-attachment or paravairagya (1.16).

Renouncing senses: Subtle
experiences surely come for the yogi on the inner journey. While it is
said that they are to be renounced, this has special meaning. First, think
of sensory renunciation at the gross level. Imagine your favorite food
attachment, maybe some particular kind of sweet treat you eat all the
time. If you decide to quit eating that sweet, you give up the item
itself, whether completely stopping to eat it or cutting back, but do not
give up your sense of taste. You may give up the attachment to the tasting
process, but the ability to taste, itself, does not go away. The
attachment is the key, not getting rid of either the object or the sensory
ability.

Renouncing attainments: Similarly,
experiences such as those described in the Yoga Sutras exist, and
naturally start to come along the way. Saying that they are renounced does
not mean they go away. Rather, it means they become a responsibly used
part of the yogi's way of engaging with the outer and inner world. The
abilities are there, and become as much a part of life as are the grosser
aspects of the senses (indriyas), including
the jnanendriyas of smell, taste, sight, touch, and hearing, as well as
the karmendriyas of elimination, procreation, motion, grasping, and
speaking. Whether those gross senses or the subtle attainments are used
with or without attachment is the question (1.12-1.16).

Each attainment reflects a level of
passage: With a close reading and careful reflection on the
experiences described in the Yoga Sutras, along with some glimpses of
direct experience, it is evident that the attainments being mentioned are
not just randomly selected powers that are being described. Each of them
reveals one form or another of the evermore unfolding process of going
inward, through the levels and layers of our being. Each reveals one more
aspect of experience and ourselves that is encountered, examined,
understood, and set aside.

We need not experience them all:
In the process of moving inward it is not essential that we seek out and
experience each and every one of the attainments mentioned. This is well
described by the sage Vyasa in his commentary on applying samyama (3.4-3.6)
to the stages of practice (3.6). He
explains that samyama may not be needed on all of the stages because
proficiency can be attained by other sources, particularly through the
gift of grace. He points out that, "Yoga is to be known by Yoga, and
Yoga itself leads to Yoga. One who remains steadfast in Yoga always
delights in it." To apply this in practice simply means to remain
steadily focused on the direct experience of the goal (1.3).

This site is devoted to
presenting the ancient Self-Realization path of
the Tradition of the Himalayan masters in simple, understandable and
beneficial ways, while not compromising quality or depth. The goal of
our sadhana or practices is the highest
Joy that comes from the Realization in direct experience of the
center of consciousness, the Self, the Atman or Purusha, which is
one and the same with the Absolute Reality.
This Self-Realization comes through Yoga meditation of the Yoga
Sutras, the contemplative insight of Advaita Vedanta, and the
intense devotion of Samaya Sri Vidya Tantra, the three of which
complement one another like fingers on a hand.
We employ the classical approaches of Raja, Jnana, Karma, and Bhakti
Yoga, as well as Hatha, Kriya, Kundalini, Laya, Mantra, Nada, Siddha,
and Tantra Yoga. Meditation, contemplation, mantra and prayer
finally converge into a unified force directed towards the final
stage, piercing the pearl of wisdom called bindu, leading to the
Absolute.